aTha aShtamo aDhyAyah                               Chapter 8

 

brAhmaNa uvAca - said the Brahmin

 

Sloka 1

 

sukham aindriyakam rAjan swarge naraka eva ca I

dehinAm yad yathA duhkam tasmAt na iccheta tad budhah II

 

sukham - pleasure, joy; aindriyakam - relating to senses, sensual; swarge - in heave; naraka - hell, place of torment; eva - indeed; ca - so; dehinAm - for those having a body, living creature, for man; yad - which; yathA - in the way; duhkaham - sorrow pain; tasmAt - therefore; na - not; iccheta - be desired; tad - that budhah

 

That which is enjoymet of senses and sensual to beings is like hell in heaven. Therefore wise men should not desire for that.

 

Sloka 2

 

grAsam visrishTam dishTena mahAntam stokam eva ca I

yadricchiyA eva Apatitam graset ajagarah akriyah II

 

grAsam - food which is mouthful, nourishment; visrishTam - cast, given, granted; dishTena - by fate, by god; mahAntam - great, huge; stokam - a little, less; eva - only; ca - also; yadricchayA - by chance; eva - only; Apatitam - obtained, befallen, happened; graset - should eat, should consume; ajagarah - huge, serpent, boa constrictor; akriyah - without work, inactive;

 

Food or mouthful great or small, befallen to one’s lot only should be eaten like the boa without any activity for.

 

Sloka 3

 

SayIta - (vidhi Ling - SI) should lie down; ahani - during day; BUriNi - many many times, numerous; nirAhArah - without food, fasting; anapakramah - without setting about; yadi - if; na - not; upanamet - approach, gain favor of any one; grAsa - food; mahahih - great snake; iva - like; dishTaBuk - eaten by change;

 

If no food comes his way, he should lie down fasting for many days without setting about or approach anybody like a great snake.

 

Sloka 4

 

Ojah \sahobalayutam biBrad deham akarmakam I

SayAnah vIta nidrah ca na Ihate indriyavAn api II

 

ojah - vitality, ability; sahobalaih - by great force or violence; yutam - united with; holding fast, pushed towards; biBrat - keeping, carrying holding, enduring experiencing, suffering; deham - body; akarmakam - not working; SayAnah - lying down; vIta - wished, desired; nidrah - sleep, slumber; ca - also; na - not; Ihate - thinks of, long for, desire for; indriyanAn - one with senses and sense organs; api - even;

 

The devotee holding on non-working body with vitality by force lying down without desiring or wishing sleep and even the one with senses or sense organs.

 

Sloka 5

 

munih prasauna gamBIrah durvigAhyah duratyayah I

anantapArah hi akshoByah stimith uda iva ArNavah II

 

munih - devotee; prasauna - tranquil, pleased, gracious; gamBIra - deep voice and character; durvigAhyah - difficult; duratyayA - unfathomable, inscrutable; ananta - endless; pArah - opposite side, extent; ananta pArah - boundless extent; hi - timely; akshoByah - immovable, imperturbable; stimita - still, calm; uda - water; iva - like; ArNavah - ocean;

 

The devotee is tranquil, pleased with deep voice and character like the ocean of water, boundless, still imperturbable and difficult;

 

 

Sloka 6

 

samriddha kAmah hInah vA nArAyaNa parah munih I

na utsarpeta na Sushyeta saridBih iva sAgarah II

 

samriddha - rich in, abounding in; kAmah - objects of desires; samriddhakAmah - abounding in the objects of deisre; hInah - deprived of (money or means); vA - also, as well as; nArAyaNa - Lord Vishnu; parah - engrossed; munih - devotee; na - not; utsarpets - soar upwards; Sushyeta - become withered, parched; sarit - river, stream; iva - like; sAgarah - ocean;

 

A devotee engrossed in Naraayana, abounding in or deprived of the objects of desire does not soar high or dry up like the ocean by the rivers flowing in the different seasons of rain or heat.

 

Sloka 7

 

drishtvA striyam deva mAyAm tad Bavyh ajita indriyah I

pralOBitah patanti andhe tamasya agnau patangavat II

 

drishTvA - having seen; striyam - women; deva - of God; mAyAm - illusion; tad - those; BAvyh - by feelings, emotions, sentiments; ajita - unconquered, uncontrolled; indriyh - senses; pralOBitah - tempted, allured; patanti - fall down; andhe - in darkness; tamasya - of ignorance; agnau - in fire; patanga - moth, locust; vat - like;

 

He. seeing the illusion of women gets tempted and allured with uncontrolled ssenses, falls down into the darkness of ignorance like a moth into fire.

 

Sloka 8

 

yoshitsu talpa ABaraNa ambarAdi dravyeshu mAyA raciteshu mUdhah I

praloBite AtmAhi upaBoga buddhyA patangavat naSyat nashTa drishti II

 

He who is allured by the illusion of women, jewels, clothes and other objects of enjoyment, falls down and perishes like the moth into fire.

 

Sloka 9

 

stokam stokam grased grAsam dehah varteta yAvatA I

grihAd vrajet samAtishTan vrittim mAdhukarIm munih II

 

stokam stokam - small and small; grased - should take; grAsam - food; dehah - body; varteta - subsists; yAvatA - as long as; grihAd - from the house; vrajet - move; samAtishTan - stand, go towards, resort to; vrittim - practice; madhukarIm - honey bee; munih - sage;

 

The devotee should receive a little and a little moving from house to house as long as body exists like practice of honey bee.

 

Sloka 10

 

aNuByah ca mahadByah ca SastreByah kuSalah narah I

Sarvatah sAram AdadyAt pushpeByah iva shatpadah II

 

aNuByah - minute; ca - and; mahadByah - abundant; SastreByah - by the sastras; kuSalah - skilful, clever, conversant with; narah - man; sarvatah - everywhere; sAram - essential part of anything, the best; AdadyAt - should recieve, should take, should accept; pushpeByah - from flowers; iva - like; shatpadah - bee;

 

Small or great of sastras, a skilful man should receive or take from everywehere like a honey bee from flowers.

 

Sloka 11

 

sAyantanam Svastanam vA na samgrihIta Bikshitam I

pANipAtra udarAm atra makshika iva na samgrhI II

 

sAyantanam - for the evening; Svastanam - for the next day; vA - or; na - not; samgrihIta - should receive, should take; Bikshitam - asked for; pANi - hands; pAtra - receptacle, vessel; pANipAtra - hand as a vessel or container; udaram - stomach; atra - here; makshika - fly or bee; iva - like; na - not; samgrahI - collect;

 

A devotee should not take alms for the evening or for the next day. The stomach full or big as handful and should not collect like a bee.

 

Sloka 12

 

pada api yuvatam Bikshuh na spriSed dAravIm api I

spriSan karI iva badhyeta kariNyA angasangatah II

 

Sloka 13

 

ma adhigacchet striyam prAjnah karhicit mrityum Atmanah I

bala adhikyh sa hanyeta gajyh anyai gajAh yathA II

 

pada - foot; api - even; yuvatIm - a young woman; Bikshuh - religious mendicant, brahmin in the fourth state of life subsisting for alms, beggar; na - not; spriset - touch; dAravIm - made of wood; api - even; sprisam - touching; kari - elephant; iva - like; badhyeta - be bound (fetters of evil, sin again), kariNyA - by female elephant; anga - limb of body; sangatah - coming together, met;

 

adhigacchet - should approach;  striyAm - women, female; prAjnah - wise man, learned man; karhicit - any time; mrityum - death, dying; Atmanah - self; bala - by force, by means of; adhikyh - by exceeding; sa - she; hanyeta - be struck; gajyh - by elephants; anyh - by other; gajAh - elephants;

 

An ascetic mendicant should not touch the foot of a woman or made up of wood even as he will be bound like an elephant touching the limbs of a she elephant. A wise man should not approach women at any time as he will be struck by means of greater force like elephants by other elephants.

 

Sloka 14

 

na deyam na upaBogyam ca lubdhyh yad dukha sancitam I

Bungte svam api tat ca anyah madhuha iva arthavin madhu II

 

na - not; deyam - fit to be given; upaBogyam - fit to be used or enjoyed; yad - which; dukha - out of pain, sorrow; sancitam - gathered, collected, accumulated; Bungte - eat, consume; svam - one’s own; api - even; tat - that; ca - also; anywh - others; madhuha - bee collector or honey; iva - like; arthavid - collector or honey; lubdhyh - by greedy men; madhu - ee;

 

It is not fit to be given nor fit to be taken of that which is gathered by a greedy person out of sorrow and which he consumes which belongs to others, like a honey collector bee from flowers.

 

Sloka 15

 

su dukha upArjityh vittyh ASAsAnAm griha ASishah I

Madhuha iva agratah Bungkte yatih vy griha medhinAm II

 

 sa - great; dukha - pain; upArjityh - procured, acquired, gained; vittyh - by money; ASAsAnAm - of those craving for; griha - of house; aSishah - consumers; agratah - at first, before, in the beginning; Bungte - eats, consumes; yatih - ascetic, devotee, one who has restrained his passions and abandoned the world; vy - indeed; griha medhinam - of householders, of wives of householders.

 

Food acquired by a greedy person out of pain and sorrow for the home consumers (family) will be used by devotee before the family.

 

Sloka 16

 

grAmya gItam na SruNuyAt yatih vanacarah kvachit I

Siksha aham hariNAt baddhAu mrigayoh gitamohitAt II

 

grAmya - relating to or used in a village, living in a village; gItam - singing a song, repeating, recitation; na - not; SriNyAt - should hear, should listen, should give a ear; yatih - ascetic, devotee; vanacarah - one who lives in a forest; kvacit - anywhere; Siksha - have learned from acquired knowledge; aham - I; harinAt - from deer, antelope; baddhAn - bound; mrigayoh - of antelope or deer; gIta mohitat - from the fondness of singing or song;

 

The devotee living in the forest should not hear the songs or recitations of villages from anywhere. I have acquired the knowledge from the deer bound by the fondness of deer for song.

 

Sloka 17

 

nritya vAditra gItAni jushan grAmyANi yoshitAm I

AsAm krIdanaka andhah syAt Rishya Sringah munih yethA II

 

nritya - dancing, acting; vAditra - musical instrument, instrumental music; gItam - singing; jushan - be fond of, taking delight in; grAmyANi - of villages; yoshitAm - of young women; AsAm - sitting down or together; krIdanaka - toy, plaything; andhah - blind; syAt - will become; Rishyasringa - sage Rishya sringa; munih - sage; yathA - in the way;

 

Enjoying dance, music, and songs sitting together with village folk women, one becomes blind with the playthings like Sage Rishyasringa (of Ramayana).

 

Sloka 18

 

jihvayA atha pramAthinyA janAh rasa vimohitah I

Mrityum Ricchati atat buddhih mInahtu badisyh yathA II

 

jihvayA - by tongue; atha - then, afterwards; pramAthinyA - by stirring about, by striking off, carried off by; janAh - people; rasa - essence, potion, seminal fluid, taste, inclination, fondness for, love, affection; vimohitah - confused, infatuated, bewitched; mritum - death, dying; Ricchati - (root - Ri) meets with, reaches, obtains; atah - not that; buddhih - mind, reason, understanding, apprehension; mInah - fish; tu - (expletive) , then; badiSyh - fish hook, hook; yathA - like;

 

Then people are carried away by tongue and taste by the juice of love and meet with death. But then do not have that apprehension which is like a hook to a fish.

 

Sloka 19

 

indriyANi jayanti Asu nirAhArA manIshiNah I

varjayitvA tu rasanam Asu rasye hi vardhate II

 

indriyANi - the sense organs; jayanti - win over, gain upper hand; Asu - of quickly; nirAhArA - fasting, abstaining from food; manIshinah - devotees, thoughtful men; varjaitvA - having given up, having renounced, having omitted; tu - though; rasanam - tongue as the organ of taste, being sensible of, sense, apprehension; Asu - quickly; rasye - in the sense or taste; hi - indeed, truly; vardhate - (root - vridh) - increases, augments;

 

The sense organs as tongue are so strong and win over the devotees. The sense or taste of devotee quickly augments after having renounced the sense or taste.

 

Sloka 20

tAvat jitendriyah na syAt vijita aya indriyah pumAn I

Na jayet rasanam yAvat jitam sarvam jite rase II

 

tAvat - so far, so long time; jitendriyah (jita - subdued, overcome, indriya - senses) one who has subdued senses or passions; na - not; syAt - becomes; vijita -won over, conquered, subdued; anya - other; indriyah - senses or passion; pumAn - perso, human being; na - not; jayet - wins over, subdues; rasanam - being sensible of senses; yAvat - as long as; jitam - subdued, conquered; sarvam - all and every; jite - subdued; rase - in passions or senses;

So long as a person does not subdue other passions man does not become one who conquered the passions as long as all and every one of senses are subdued.

 

Sloka 21

 

pingalA nAma vesyA AsIt videha nagare purA I

tasyA me Sikshitam kinchit nibodha nripa sattama II

 

nAma - by name; vesyA - courtesan, prostitute; asIt - was there; videha - name of a city; nagare - in city; purA - long ago; tasyA - of her; sikshitA - I got taught; kincit - a little; nibodha - please hear; nripasattam - best of kings;

 

Long ago a prostitute named pingalA was in the city of Videha. From her I got taught a little O King.

 

 

Sloka 22

 

sA svyriNI ekadA kAntam sangketa upaneshyatI I

aBUt kAle grihadvAtI biBratI rUpam uttamam II

 

sA - she; svyriNI  - wanton woman; ekadA - at one time; kAntam - lover; sangketa - engagement; upaneshyatI - guiding, drawing towards one’s self; aBut - became; kale - at time; grihadvArI - at the entrance of the house; biBratI - offering; rUpam - form; uttamam - best;

 

At one time, she the wanton woman came to beat at the door of house for engagement of lover offering her best form.

 

Sloka 23

 

mArga AgacchatAh vIkshya purushAn purusharshaBa I

tAn SukkadAn vittavatah kAntAn mene artha kAmukA II

 

mArga - on the way or road; AgacchatAh - those coming near; vIkshya - having looked over, having thought over proper; purushAn - men; purusharshaBa - the best of men, O King; tAn - them; SulkadAn - givers of price; vittavatah - possessing wealth, opulent; kAntAn - lovers; mene - considered; artha - money or price; kAmukA - desiring, longing after;

 

Seeing those men coming the way, O King, she desiring after money considered the opulent givers.

 

Sloka 24

 

Agateshu upayAteshu sA sanketa  upajIvinI I

atha anyAh vittavAn kopi mAm upeshyati BUridah II

 

Agateshu - amongst those who came; upayAteshu - amongst those who approached; sA - she; sanketa - engagement; upajivinI - depending for livelihood; atha - them; AnyAh - others; vittavAn - opulent; kopi - anyone; ,A, - me; upeshyati - rushes towards;

 

Amongst those who came and approached, she, depending for livelihood on engagement any others opulent will approach towards me.

 

Sloka 25

 

evam durASaya dhvasta nidrA dvAri avalambini I

nirgacchantI praviSatI miSItham prati apadyata II

 

evam  - thus; durASaya - by vain hope, hoping against hope; dhvasta - lost, destroyed; nidra - sleep, slumber; dvAri - at the door; avalambini - hanging down, clinging to; nirgacchatI - comes forth; praviSatI - enters into; niSItham - midnight, night; prati - towards; apadyata - fell down; pratyapadyata - kept herself towards night;

 

Thus with vain desire, hanging to the door, enters into comes out towards the midnight.

 

Sloka 26

 

tasyA vitta ASayA sushyat vaktrAyAdIna cetasah I

nirvedah paramah jajnye cintA hetih sukhAvahah II

 

tasyA - her, fading away, decreased; vitta - money; ASayA - by expectation; sushyat - withered; vaktrAyA - by face; dIna - depressed, miserable, wretched; cetasah - thinking, mindl nirvedah - infidel, unscriptual; paramah - highest; jajnye - had arisen; cintA - anxiety, care; hetih - implementor, instrument; sukha - pleasure, happiness; Avahah - bringing to pass, producing;

 

Expectation of money diminishing, she, the infidel, withered and depressed in face and mind, had arisen the highest implementor of anxiety and bringing happiness.

 

Sloka 27

 

tathA nirviNNa cittayA gItam SruNu yathA mama I

 

tathA - in that same way; nirviNNA - despondent, sorrowful, disgusted; cittayA - mind; gItam - story; SruNu - hear; yathA - in the same way; mama - of me;

Hear the story of sorrowful mind you do as mine.

 

Sloka 28

 

nirveda AsApAsAnAm purushasya yathA hi asih I

Nahi aNga ajAta nirvedAh dehabandham jihAsati II

 

nirveda - despondent, dejected; ASA - expectation, false hope; PASA - noose, fetter, cord, chain;  ASAPASAnAm - of fetters of false hopes; purushasya - of man; yathA - in the same way; hi - indeed; asih - sword; nahi - not only; aNgAjAta - born of, bodily; dehabandhanam - fetters of body; jihAsati - wishes to abandon or leave;

 

Despondency from fetters of false hopes of man is like a sword, does not wish to abandon the bodily fetters of dejection.

 

pingalA uvAca - pingalA said:

Sloka 29

 

aho me moha vitatim paSyata avijita Atmanah I

yA kAntAt asadata kAmam kAmaye yena bAlisA II

 

aho - particle of surprise; me - my; moha - of delusion, of infatuation; vitatim - extent; paSyata - look at, see; avijita - unsubdued; Atmanah - of self; avijitAtmanah - unsubdued self; yA - which; kAntAt - by lover; asadatah - not existing, false; kAmam - desire, object of desire or love; kAmaye - (I) desire, wish; yena - by which; bAliSA - blockheadedness, ignorance;

 

Oh ! Look at the extent of my unsubdued self desire and ignorance of wishing the false love.

 

Sloka 30

 

santam samIpe ramaNam ratipradam vittapradam nityam imam vihAya I

akAmadam dukha Baya Adi Soka mohapradam tuccham aham Bahe ajnA II

 

santam - always, eternally, perpetually; samIpe - close by near by; ramaNam - pleasing, charming, delighting; rati - enjoyment; pradam - giving, causing; vitta - wealth, money; nityam - perpetual, eternal; imam - him; vihAya -leaving behind, overlooking, setting aside; ekAmadam - not fulfilling desires, not giving what is wished; dukha - pain, sorrow; Baya - fear, apprehension; Adi - and other; Soka - grief, anguish; moha - delusion of mind; pradam - giving; tuccham - vain, trifling; aham - I; Baje - practise, pursue; Ajne - ignorant, unwise, stupid;

 

Overlooking Him who is always perpetually charming and delighting, ignorantly and giving wealth I practise the which is not fulfilling wishes but giving pain apprehension and anguish.

Sloka 31

 

aho mayAtmA paritApitAh vrithA sAnketi avrittyA ati vigarha vArtayA I

straiNAn narAm ca artha trishA anuSocyAn krItvA hi vittam ratim Atmanah icchatI II

 

mayi - in my; Atma - self; paritApitah - tormented; virthA - vainly, in vain; sanketi - appointed remuneration; avrittyA - by absence of subsistence or livelihood, by not happening; ati - very, excessive; vigarha - wicked, reprehensible; ativigarha - very bad; vArtyA - by practising, profession, livelihood; strainAn - of females or women; narAm - human beings, male, men; ca - also; aritha -money, wealth; trishA - strong desire, thirst; artha trishA - greediness to money and wealth; anuSocyAn - sorrowful, regretful; krItvA - having purchased,having bought; hi - only; vittam - money; ratim - pleasure; atmanah - of self; icchatI - desiring, longing for;

 

Oh ! I tormented myself in vain by the reprehensible profession of remuneration. I desired money and pleasure for myself having bought the sorrowfulness of women and men also.

 

Sloka 32

 

yad asthiBih nirmita vamSa vamSya sthUNam tvacAroma nakhyh pinaddham I

ksharan nava dvAram agAram etad viN mUtra pUrNam mad upyti kA anyA II

 

yad - which; asthiBih - by bones; nirmita - built, formed; vamSa - back bone, smine; vamsyasthUNAm - of bones connected there on; tvacA - by skin, by hide; roma - hair on the body of men and animals; nakhyh - by nails; pinnadham - wrapped, covered, concealed; ksharam - wasting away, perishing; nava - nine; dvAram - openings, apertures; nava dvAram - the body; agAram - house; etad - this; viN - feces (vish); mUtra - urine; pUrNam - abundance, fullness, filled, full of; mad (mat) - of me; upyti - approach for protection; rA - who; anyA - other than, another person;

 

This my body made up of back bone and other bones related thereon, covered by skin, hair and nails filled with ordure and urine and wasting away, I approach for protection or what other than.

 

Sloka 33

 

videhAnAm pure hi asmin aham eka eva mUDha dhIh I

yA anyAm icchanti yatah svsmAt anyasmAt kAntam acyutAt II

 

videhAnAm - of Videha; pure - in the city; asmin - in this; aham - I; eka - one; eva - only; mUDhA - stupid, ignorant; dhIh - understanding, wicked minded; yA - who; anyam - other, different; icchanti - desire; yatah - whence; svasmAt - myself; anyasmAt - of others; kAntam - lover; acyutAt - from Krishna;

 

Amongst the people of Videha I only stupid mind who desires other than my own lover Acyuta SreeKrishna.

 

Sloka 34

 

suhrut preshtatamah nAtha AtmA ca ayam SarIriNAm I

tam vikrIya Atmani eva aham rame anena yathA ramA II

 

suhrut (d) - kind hearted, friend; preshtatamah - most beloved, dearest; nAtha - protector, patron, lord; AtmA - soul; ca - also; ayam - this; SarIriNAm - of all those having bodies, souls; tam - him; vikrIya - having bartered; Atmani - in myself; eva - only; aham - I; rame - was pleased, was delighted; anena - by this; yathA - as; ramA - mistress, goddess Lakshmi;

 

He is friend, dearest Lord of those souls with bodies,having bartered him in my mind only I was delighted by Him like goddess Lakshmi.

 

Sloka 35

 

kiyat priyam te vyaBajan kAntA may kAmadA narAh I

Adi anta vantah BAryayA devA vA kAla vidrutAh II

 

kiyat - how much, how large, of what extent, of what qualities; priyam - love, pleasure; te - they; vyaBajan - distributed, apportioned; kAntA - lover; may - for me; kAmadA - granting desires, giving what is wished; narAh - men; Adi - beginning; anta - end; vanta - having; BAryayA - of the wife; deva - god, deity; vA - or; kAla - time, supreme spirit, fate, Yaa the god of death; vidrutAh - those destroyed;

 

Those men with beginning and end having been destroyed by time (god) granting my desires, apportioned for wife or God?

 

 

Sloka 36

 

nUnam may BagavAn prItah vishNuh kenApi karmaNA I

Nrvedah ayam durASAyA yan may jAtah sukhAvahah II

 

nUnam - now, enough, immediately; may - my; BagavAn - Lord; prItah - lover; vishNuh - Vishnu; kena - by which; api - any; karmaNA - by religious act, performance, action; nirvedah - disgust for; ayam - this; durASAyA - evil mind, malicious; yad (n)- which; may - om ,e; jAtah - grown, arisen, caused; sukhAvahah - bringing or conferring pleasure, delightful;

 

Enough of this disgust for evil mind grown in me. Lord Vishnu be pleased with any act bringing pleasure.

Sloka 37

 

ma evam syuh manda BAgyayAh kleSA nirveda hetavah I

yena anuBandham nirhritya purushah Samam Ricchati II

 

ma - not, no more; evam - thus; syuh - be, should be; manda - dull witted, foolish, miserable; BAgyayAh - of fate, of destiny, of fortune; kleSa - pain, worldly occupation, care; nirveda - disgust; hetavah - causing; yena - by which; anuBandham - attachment, motive; nirhritya - having taken out, extracted; purushah - person; Samam - peace, tranquility, equanimity; Ricchati - reaches, obtains;

 

No more should be causes of foolish fortune and disgust by extracting from which worldly attachments, a person obtains equanimity;

 

 

Sloka 38

 

tena upakritam AdAya SirasA grAmya sangatAh I

tyaktvA durASAh SaraNam vrajAmi tam adhISwaram II

 

tena - by Him; upakritam - favor, kindness, help; AdAya - having undertaken, having begun; SirasA - differentially, with all humility our head; grAmya - relating to sexual pleasures; sangatAh - associations, intercourses, intimacies; tyaktvA - having abandoned, having quit; durASAh - wicked desires; SaraNam - refuge with seeking protection; vrajAmi - (I) attain bliss, take to; tam - that; adhISvaram - Supreme Lord;

 

Having taken his help with all humility and abandoned the rustic sexual pleasures and wicked desires, I go seeking refuge to the Supreme Lord, Sree Krishna.

 

 

Sloka 39

 

santushTA sraddhadhati etad yathA lABena jIvatI I

viharAmi amuna eva aham AtmanA ramaNena vy II

 

santushTA - satisfied, contented; sraddhadhAti - have belief or confidence, wish to; etad - this; yathA - whatever; lABena - by obtaining, getting; yathAlABena - by whatever got with; jIvati - remaining alive, livening; viharAmi - (I) move on, pass or spend (time); amuna - by him; eva - only; AtmanA - by Lord; ramaNena - by charming; vy - indeed;

 

Contented and confident and living with whatever I got I pass time by this charming Lord only indeed.

 

Sloka 40

 

samsAra kUpe patitam vishayaih mushita IkshaNam I

grastam kAla ahinA AtmAnam ko anyah asmAt trAtum Iswarah II

 

samsAra - of worldly illusion; kUpe - in the pit; samsAra kUpe - in the well or pit of worldly illusion, in the pit of mundane existence; patitam - fallen down; vishayaih - by the objects of the sense organs; mushita - blinded or obscured, deceived, cheated; IkshaNam - view, aspect, look, sight; grastam - swallowed, seized; kAla - time; Ahina - by snake/serpent; AtmAnam - one’s self, the lord; ko - which; anyah - other, another; asmAt - me; trAtun - to rescue from to protect; Iswarah - the Lord.

 

My eyes were blinded by the senses and I had fallen into the pit of worldly illusions and was seized by the serpent of time. Who others but the Lord to save me from this.

 

Sloka 41

 

AtmA eva hi Atmanah goptA nirvidyeta yadA akhilam I

apramatta idam paSyet grastam kAla ahinA jagat II

 

AtmA - the Lord; eva - only; Atmanah - of self; goptA - protector; nirvidyeta - should get rid of, should do away with ; yadA - when; akhilam - whole everything; apramattah - vigilant, attentive, careful; idam - this; pasyet - should see; grastam - swallowed; kalAhinA - by serpent of time; jagat - the world;

 

God only is the protector of self. When everything should got rid of them the world will see being swallowed by the serpent of time.

 

brAhmaNa uvAca - said the Brahmin

 

Sloka 42

 

evam vyavasitam atiduASAh kAnta tarshajAh I

cchitvA upasamam AsthAya SayyAm upaviveSa sA II

 

vyavasitam - determined, resolved; atidurASAh - large wicked desires; kAnta tarshajAh - born out of desire for lover; cchitvA - having cut through; upaSamam - cessation, tranquility of mind; AsthAya - having recourse to, using; SayyAm - bed; upaviveSa - entered; sA -

 

She having resolved thus the desire born for lover and having cut away, got tranquility and entered the bed.

 

 

Sloka 43

 

ASA hi paramam duhkhma nyrASyam paramam sukham I

yathA sancchidya kAntAsAm sukham sushvApa pingalA II

 

Desire is the greatest pain. Absence of expectation is highest happiness. Like pingalA having cut away the desire for lover obtained happiness.

 

Thus the end of eighth chapter of Eleventh skanda.